{i} "if perhaps" Daniel 4:27; 2 Timothy 2:25

Verse 23. For I perceive. That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion. One single sin may as certainly show that there is no true piety, as many acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views, as at once to determine what the character is. The sin of Simon was of this character. Peter here does not appear to have claimed the power of judging the heart; but he judged, as all other men would, by the act.

In the gall. This word denotes properly bile, or that bitter, yellowish-green fluid that is secreted in the liver. Hence it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of bitterness of mind, etc.

Of bitterness. This is a Hebraism; the usual mode of expressing the superlative, and means excessive bitterness. The phrase is used respecting idolatry, Deuteronomy 29:18 "Lest there should be among, you a root that beareth gall and wormwood." A similar expression occurs in Hebrews 12:15, "Lest any root of bitterness springing up, trouble you," etc. Sin is thus represented as a bitter or poisonous thing; a thing not only unpleasant in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants. Jeremiah 2:19, "It is an evil and bitter thing that thou hast forsaken the Lord thy God;" Jeremiah 4:18; Romans 3:14, "Whose mouth is full of cursings and bitterness;" Ephesians 4:31. The meaning here is, that the heart of Simon was full of dreadful, malignant sin.

Bond of iniquity. Or, that thou art bound by iniquity. That is, that it has the rule over you, and binds you as a slave. Sin is often thus represented as bondage and captivity. Sinners are represented as chained to it, and kept in hard servitude, Psalms 116:16; Proverbs 5:22, "He shall be holden with the cords of his sins;" Romans 7:23,24. These expressions prove conclusively that Simon was a stranger to religion.

{a} "gall of bitterness" Jeremiah 4:18; Hebrews 12:15
{b} "bond of iniquity" Psalms 116:16; Proverbs 5:22; Isaiah 28:22

Verse 24. Pray ye, etc. Here remark,

(1.) that Simon was directed to pray for himself, Acts 8:22, but he had no disposition to do that. Sinners will often ask others to pray for them, when they are too proud, or too much in love with sin, to pray for themselves.

(2.) The main thing that Peter wished to impress on him was a sense of his sin. Simon did not regard this, but looked only to the punishment. He was terrified and alarmed; and he sought to avoid future punishment; but he had no alarm about his sins. So it is often with sinners. So it was with Pharaoh, Exodus 8:28,32 and with Jeroboam, 1 Kings 13:6. And so sinners often quiet their own consciences by asking ministers and Christian friends to pray for them, while they still purpose to persevere in iniquity. If men expect to be saved, they must pray for themselves; and pray, not chiefly to be freed from punishment, but from the sin which deserves hell. This is all that we hear of Simon in the New Testament; and the probability is, that, like many other sinners, he did not pray for himself, but continued to live in the gall of bitterness, and died in the bond of iniquity. The testimony of antiquity is decided on that point. See Barnes "Acts 8:9".

{c} "Pray ye" Exodus 8:8; Numbers 21:7; 1 Kings 13:6; Job 42:8; James 5:16

Verse 25. In many villages, etc. They went at first directly to the city of Samaria. On their return to Jerusalem, they travelled more at leisure, and preached in the villages also--a good example for the ministers of the gospel, and for all Christians, when travelling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established there, it would be more easy to establish it elsewhere.

Verse 26. And the angel of the Lord. The word angel is used in the Scriptures in a great variety of significations. See Barnes "Matthew 1:20". Here it has been supposed by some to mean literally a celestial messenger sent from God; others have supposed that it means a dream, others a vision, etc. The word properly means a messenger; and all that it can be shown to signify here is, that the Lord sent a message to Philip of this kind. It is most probable, I think, that the passage means that God communicated the message by his Spirit; for, in Acts 8:29,39, it is expressly said that the Spirit spake to Philip, etc. Thus in Acts 16:7, the Spirit is said to have forbidden Paul to preach in Bithynia; and in Acts 16:9, the message on the subject is said to have been conveyed in a vision. There is no absurdity, however, in supposing that an angel literally was employed to communicate this message to Philip. See Hebrews 1:14; Genesis 19:1; 22:11; Judges 6:12.

Spake unto Philip. Comp. Matthew 2:13.

Arise. See Barnes "Luke 15:18".

And go, etc. philip had been employed in Samaria. As God now intended to send the gospel to another place, he gave a special direction to Philip to go and convey it. It is evident that God designed the conversion of this eunuch; and the direction to Philip shows how he accomplishes his designs. It is not by miracle, but by the use of means. It is not by direct power without truth, but it is by a message fitted to the end. The salvation of a single sinner is an object worthy the attention of God. When such a sinner is converted, it is because God forms a plan or purpose to do it. When it is done, he inclines his servants to labour; he directs their labours; he leads his ministers; and he prepares the way Acts 8:28 for the reception of the truth.

Toward the south. That is, south of Samaria, where Philip was then labouring.

Unto Gaza. Gaza, or AZZAH, Genesis 10:19, was a city of the Philistines, given by Joshua to Judah, Joshua 15:47; 1 Samuel 6:17. It was one of the five principal cities of the Philistines. It was formerly a large place; was situated on an eminence, and commanded a beautiful prospect. It was in this place that Samson took away the gates of the city, and bore them off, Judges 16:2,3. It was near Askelon, about sixty miles south-west from Jerusalem.

Which is desert. This may refer either to the way or to the place. The natural construction is the latter. In explanation of this, it is to be observed that there were two towns of that name, Old and New Gaza. The prophet Zephaniah Zephaniah 2:4 said that Gaza should be forsaken, i. e., destroyed. "This was partly accomplished by Alexander the Great. (Jos. Antiq. b. xi. ch. viii.  3, 4; b. xiii. ch. xiii.  3.) Another town was afterwards built of the same name, but at some distance from the former; and Old Gaza was abandoned to destruction. Strabo mentions 'Gaza the desert,' and Diodorous Siculus speaks of 'Old Gaza.'" (Robin. Calmet.) Some have supposed, however, that Luke refers here to the road leading to Gaza, as being desolate and uninhabited. But I regard the former interpretation as most natural and obvious. In this place, in 1823, the American missionaries, Messrs. Fisk and King, found Gaza, a town built of stone, making a very mean appearance, and containing about five thousand inhabitants." (Hall on the Acts.)

{d} "unto Gaza" Joshua 15:47

Verse 27. A Man of Ethiopia. Gaza was near the confines between Palestine and Egypt. It was in the direct road from Jerusalem to Egypt. Ethiopia was one of the great kingdoms of Africa, part of which is now called Abyssinia. It is frequently mentioned in Scriptare under the name of Cush. But Cush comprehended a much larger region, including the southern part of Arabia, and even sometimes the countries adjacent to the Tigris and Euphrates. Ethiopia Proper lay south of Egypt, on the Nile, and was bounded north by Egypt, that is, by the cataracts near Syene; east by the Red Sea, and perhaps part by the Indian Ocean; south by unknown regions in the interior of Africa; and west by Lybia and the deserts. It comprehended the modern kingdoms of Nubia or Sennaar, and Abyssinia. The chief city in it was the ancient Meroe, situated on the island or tract of the same name, between the Nile and Ashtaborus, not far from the modern Shendi. (Robinson's Calmet,)

An eunuch, etc. See Barnes "Matthew 19:12". Eunuchs were commonly employed in attendance on the females of the harem; but the word is often used to denote any confidential officer, or counsellor of state. It is evidently so used here.

Of great authority. Of high rank; an officer of the court. It is clear, from what follows, that this man was a Jew. But it is known that Jews were often raised to posts of high honour and distinction in foreign courts, as in the case of Joseph in Egypt, and of Daniel in Babylon.

Under Candace, etc. Candace is said to have been the common name of the queens of Ethiopia, as Pharaoh was of the sovereigns of Egypt. This is expressly stated by Pliny. (Nat. Hist. vii. 29.) His words are, "The edifices of the city were few; a woman reigned there of the name of CANDACE, which name had been transmitted to these queens for many years." Strabo mentions also a queen of Ethiopia of the name of Candace. Speaking of an insurrection against the Romans, he says, "Among these were the officers of queen CANDANCE, who in our days reigned over the Ethiopians." As this could not have been the Candace mentioned here, it is plain that the name was common to these queens--a sort of royal title. She was probably queen of Meroe, an important part of Ethiopia. (Bruce's Travels, vol. ii. p. 431--Clarke.)

Who had the charge, etc. The treasurer was an officer of high trust and responsibility.

And had come, etc. This proves that he was a Jew, or at least a Jewish proselyte. It was customary for the Jews in foreign lands, as far as practicable, to attend the great feasts at Jerusalem. He had gone up to attend the Passover, etc. See Barnes "Acts 2:5".

{e} "man of Ethiopia" Zephaniah 3:10
{f} "an eunuch of high" Isaiah 56:3-5

Verse 28. And sitting in his chariot. His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others, were borne on poles in the form of a litter or palanquin, by men, or mules, or horses. (See Calmet, art. Chariot.)

Read Esaias, etc. Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt, for the special use of the Jews in Alexandria and throughout Egypt, and was that which was commonly used. Why he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, perhaps either to meditate on them as a suitable subject of inquiry and thought, or perhaps to examine the claims of Jesus of Nazareth to this office. The prophecy in Isaiah 53 was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether he might not be the person intended by the prophet. On this narrative we may remark:

(1.) It is a proper and profitable employment on returning from worship to examine the sacred Scriptures.

(2.) It is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God.

(3.) It is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation.

(4.) God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher, and opened to him the sacred Scriptures, and led him to the Saviour. It is probable Acts 8:30 that he was reading it aloud.

Verse 29. The Spirit. See Barnes "Acts 8:26". The Holy Spirit is here evidently intended. The thought in Philip's mind is here traced to his suggestion. All good thoughts and designs have the same origin.

Join thyself. Join him in his chariot. Go and sit with him.

{b} "Then the Spirit said to Philip" Isaiah 65:24; Hosea 6:3

Verse 30. And Philip ran, etc. Indicating his haste, and his desire to obey the suggestions of the Spirit. A thousand difficulties might have been started in the mind of Philip if he had reflected a little. The eunuch was a stranger; he had the appearance of a man of rank; he was engaged in reading; he might be indisposed to be interrupted or to converse, etc. But Philip obeyed without any hesitation the monitions of the Spirit, and ran to him. It is well to follow the first suggestions of the Spirit; to yield to the clear indications of duty, and to perform it at once. Especially in a deed of benevolence, and in conversing with others on the subject of religion, our first thoughts are commonly safest and best. If we do not follow them, the calculations of avarice, or fear, or some worldly prudence, are very apt to come in. We become alarmed; we are afraid of the rich and the great; and we suppose that our conversation and admonitions will be unacceptable. We may learn from this case,

(1.) to do our duty at once, without hesitation or debate.

(2.) We shall often be disappointed in regard to subjects of this kind. We shall find candid, humble, Christian conversation far more acceptable to strangers, to the rich, and to the great, than we commonly suppose. If, as in this case, they are alone; if we approach them kindly; if we do not rudely and harshly address them, we shall find most men willing to talk on the subject of religion. I have conversed with some hundreds of persons on the subject of religion, and do not now recollect but two instances in which I was rudely treated, and in which it was not easy to gain a respectful and kind attention to Christian conversation.

And heard him read. He was reading loud--sometimes the best way of impressing truth on the mind in our private reading the Scriptures.

And said, etc. This question, there might have been reason to fear, would not be kindly received. But the eunuch's mind was in such a state that he took no offence from such inquiry, though made by a foot-man and a stranger. He doubtless recognized him as a brother Jew. It is an important question to ask ourselves when we read the sacred Scriptures.

{c} "Understandest thou what thou readest? Matthew 13:23,51; Ephesians 5:17

Verse 31. And he said, etc. This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Acts 8:33 could be reconciled to the prevalent ideas of his being a prince and a conqueror. The same sentiment is expressed by Paul in Romans 10:14. The circumstances, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Psalms 25:9, "The meek will he guide in judgment, and the meek will he teach his way."

And he desired, etc. He was willing to receive instruction even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man.

{d} "How can I" Romans 10:14
{e} "some man should guide me" Psalms 25:9

Verse 32. The place, etc. Isaiah 53:7,8.

He was led, etc. This quotation is taken literally from the Septuagint. It varies very little from the Hebrew. It has been almost universally understood that this place refers to the Messiah; and Philip expressly applies it to him. The word "was led" \~hcyh\~, implies that he was conducted by others; that he was led as a sheep is led to be killed. The general idea is that of meekness and submission when he was led to be put to death; a description that applies in a very striking manner to the Lord Jesus.

To the slaughter. To be killed. The characteristic here recorded is more remarkable in the sheep than in any other animal.

And like a lamb dumb, etc. Still, patient, unresisting.

So opened he not his mouth. He did not complain, or murmur; he offered no resistance, but yielded patiently to what was done by others.

{f} "He was lead" Isaiah 53:7,8

Verse 33. In his humiliation. This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew is, "he was taken from prison, and from judgment." The word rendered "prison" denotes any kind of detention, or even oppression. It does not mean, as with us, to be confined in a prison or jail, but may mean custody, and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried. See Barnes "Matthew 27:2". It is not known why the Seventy thus translated the expression "he was taken from prison" etc., by "in his humiliation," etc. The word "from prison," may mean, as has been remarked, however, from oppression, and this does not differ materially from humiliation; and in this sense the Seventy understood it. The meaning of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity, when he was destitute of protectors and friends, when at the lowest state of his humiliation, and, therefore, most the object of pity, that in addition to that, justice was denied him, his judgment--a just sentence--was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was followed by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings.

His judgment. Justice, a just sentence, was denied him, and he was cruelly condemned.

And who shall declare his generation? The word generation, used here, properly denotes posterity; then an age of mankind, comprehending about thirty years, as we speak of this and the next generation; then it denotes the men of a particular age or time. Very various interpretations have been given of this expression. Lowth translates it, "His manner of life, who would declare?" referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, "Whoever knows anything about his innocence, let him come and declare it." This passage is taken from the Gemara of Babylon.--Kennicott, as quoted by Lowth. The same Gemara of Babylon on this passage adds, that "before the death of Jesus, this proclamation was made forty days; but no defence could be found"--a manifest falsehood; and a story strikingly illustrative of the character of the Jewish writings. The Gemara was written some time after Christ, perhaps not far from the year 180, Lardher, and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trim of the Saviour. But instances are wanting where the word "generation" has this meaning. The Chaldee paraphrase translates the passage in Isaiah, "He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days?" Others have referred this question to his Deity, or Divine generation; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connexion. (See Calvin, in loco.) Others have referred it to his own spiritual posterity, his disciples, his family: "The number of his friends and followers who could enumerate?"--Calvin, Beza, etc. But this as little suits the connexion. Another sense which the word has, is to denote the men of any particular age or time, Matthew 11:16; 23:36; Luke 16:8, etc. And it has been supposed that the question here means, "Who can describe the character and wickedness of the generation when he shall breathe enormous crime of that age, in putting him to death?' This, perhaps, is the most probable interpretation of the question, for these reasons:

(1.) It is the most usual signification of the word, (see Schleusner,) and would be its obvious meaning in any other connexion.

(2.) It suits the connexion here. For the prophet immediately adds as a reason for the fact that no one can describe that generation, that he was put to death--a deed so enormous, as to make it impossible to describe the wickedness of the generation that would do it. This was the sum, the crowning act of human guilt--a deed so enormous as to defy all attempt at description. The murder of the Messiah; the crucifixion of the Son of God; the killing of the highest Messenger that heaven could send, was the consummation of all earthly wickedness. There was no other deed so enormous that could be performed; and there were no words to describe this. The same thing is implied in what the Saviour himself said, Matthew 23:37,38; Luke 13:34,35; 19:42, "O Jerusalem, Jerusalem," etc. The idea in these places is, that notwithstanding their sin in killing the prophets, and stoning those who had been sent to them, he would still have been willing to receive and pardon them, but for this enormous act of wickedness in putting the Messiah to death--a deed which they were about to accomplish, and which should be attended with the destruction of their state and nation. The Hebrew word "declare" Isaiah 53:8 means, properly, to meditate, to think of, and then to speak, to declare. It means probably in that place," Who can think of, who can conceive the enormity of the crimes of that age, so as fully to publish or declare them?"

For his life, etc. This is the act of wickedness just referred to--putting the Messiah to death. The Hebrew is, "For he was cut off from the land of the living," i. e., he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew.

{*} "generation" "The men of his generation who can describe"

Verse 34. Answered Philip. That is, addressed Philip. The Hebrews often use the word answer as synonymous with addressing one, whether he had spoken or not.

Of himself, etc. This was a natural inquiry, for there was nothing in the text itself that would determine expressly to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus the Targum of Jonathan on Isaiah 52:13, "Behold, my servant shall deal prudently," etc., renders it, "Behold, my servant, the Messiah, shall be prospered," etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the sanhedrim in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that this passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah--as they have since done. Yet the subject was so important and so difficult, that it had occupied the attention of the traveller during his journey; and his question shows that he had been deeply pondering the inquiry whether it could refer to Isaiah, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just fitted to receive instruction, God sent a messenger to guide him. He often thus prepares, by his providence, or by a train of affecting and solemn events, the minds of men for a reception of the truth; and then he sends his messengers to guide the mind, thoughtful and anxious, in the way of peace and salvation.

Verse 35. Opened his mouth. See Matthew 5:2.

At the same Scripture. Taking this as a text to be illustrated.

Preached unto him Jesus. Showed him that Jesus of Nazareth exactly answered to the description of the prophet; and that therefore the prophet referred to the Messiah, and that that Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized.

{a} "at the same Scripture" Luke 24:27
{b} "and preached unto him" Acts 18:28

Verse 36. As they went on their way.

A certain water. The expression used here does not determine whether this was a river, a brook, or a pond or standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river, or very considerable stream, in this vicinity. All that is intimated is, that there was water enough to perform the rite of baptism, whether that was by sprinkling, pouring, or immersion. It must be admitted, I think, that there might have been water enough for either. Grotius says they came "to a fountain which was in the neighbourhood of Bethsora, in the tribe of Juda, at the twentieth milestone from AElia (Jerusalem) to Hebron." This is, however, a tradition taken from Eusebius. The place is still shown.--Pococke.

What doth hinder me, etc. This shows that he had been instructed by Philip in the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.

To be baptized. On the meaning of the word baptize, See Barnes "Matthew 3:6".

{c} "what doth hinder me" Acts 10:47

Verse 37. And Philip said, etc. This was then stated to be the proper qualification for making a profession of religion. The terms are:

(1.) Faith, that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. See Barnes "Mark 16:16".

(2.) There is required not merely the assent of the understanding, but a surrender of the heart, the will, the affections, to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord's Supper.

I believe, etc. This profession is more than a professed belief that Jesus was the Messiah. The name Christ implies that. "I believe that Jesus the Messiah" is, etc. In addition to this, he professed his belief that he was the Son of God--showing either that he had before supposed that the Messiah would be the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discoursing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is wanting in a very large number of manuscripts, (Mill,) and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek Mss., unless it is spurious. If it was not in the original copy of the Acts, it was probably inserted by some early transcriber, and was deemed so important to the connexion, to show that the eunuch was not admitted hastily to baptism, that it was afterwards retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that faith is necessary to a proper profession of religion.

{d} "If thou believest" Mark 16:16; Acts 8:12
{a} "I believe that Jesus Christ" John 11:27; 1 Corinthians 12:3; 1 John 4:15.

Verse 38. And they went down both into the water. This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here. See Barnes "Matthew 3:6". It maybe remarked here, that the preposition \~eiv\~, translated here "into," does not of necessity mean that. Its meaning would be as well expressed by "to," or "unto," or, as we should say, "they went to the water," without meaning to determine whether they went into it or not. Out of twenty-six significations which Schleusner has given the word, this is one. John 11:38: "Jesus therefore groaning in himself, cometh to \~eiv\~ the grave "--assuredly not into the grave. Luke 11:49: I send them prophets. Greek, I send to \~eiv\~ them prophets" --to them, not into them. Comp. Romans 2:4; 1 Corinthians 14:36; Matthew 12:41: "They repented at \~eiv\~ the preaching of Jonas"--not into his preaching, John 4:5: "Then cometh he to \~eiv\~ a city of Samaria," that is, near to it; for the context shows that he had not yet entered into it. Comp. John 4:6,8 John 21:4: "Jesus stood on \~eiv\~ the shore;" that is, not in, but near the shore. These passages show that the word does not necessarily mean that they entered into the water; but

(1.) if it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were in the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere.

(2.) It is incumbent on those who maintain that immersion is the only valid mode of baptism, to prove that this passage cannot possibly mean anything else, and that there was no other mode practised by the apostles.

(3.) It would be still incumbent to show that if this were the common and even the only mode then, in a warm climate, etc., that it is indispensable that this mode should be practised everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. See Barnes "Matthew 3:6".

Verse 39. Out of the water, \~ek\~. This preposition stands opposed to \~eiv\~ "into;" and as that may mean to, so this may mean from; if that means into, this means here out of.

The Spirit of the Lord. Acts 8:29. The Spirit had suggested to Philip to go to meet the eunuch; and the same Spirit, now that he had fulfilled the design of his going there, directed his departure.

Caught away. This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel. (See even Doddridge.) To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear,

(1.) because it accounts for all that occurred. It is not wise to suppose the existence of a miracle, except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.

(2.) The word "caught away" \~hrpase\~ does not imply that there was a miracle. The word properly means, to seize and bear away anything violently, without the consent of the owner, as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, Acts 23:10; Matthew 13:19; John 10:28; 2 Corinthians 12:2,4, etc. In no case does it ever denote that a miracle is performed. And :all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind, as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty, urged by the Holy Spirit, impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labour. A similar instance of interpretation has been considered See Barnes "Matthew 4:5".

And he went on his way rejoicing. His mind was enlightened on a perplexing passage of scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced that which all feel who embrace the Saviour and are baptized, joy. It was joy resulting from the fact that he was reconciled to God; and a joy, the natural effect of having done his duty promptly, in making a profession of religion. If we wish happiness, if we would avoid clouds and gloom, we shall do our duty at once. If we delay till tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly: just that which God requires at our hands. This is the last that we hear of this man. Some have supposed that this eunuch carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year 330, when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria. From this narrative we may learn,

(1.) that God often prepares the mind to receive the truth.

(2.) That this takes place sometimes with the great and the noble, as well as the poor and obscure.

(3.) We should study the Scriptures. It is the way in which God usually directs the mind in the truths of religion.

(4.) They who read the Bible with candour and care may expect that God will, in some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error.

(5.) We should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth.

(6.) We should not be afraid of the great, the rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Saviour where we least expected it.

(7.) We should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate; but should at once do that which we believe is in accordance with the will of God. See Psalms 119:60.

{b} "caught away" 1 Kings 18:12; Ezekiel 3:12,14
{c} "rejoicing" Psalms 119:14,111

Verse 40. But Philip was found. That is, he came to Azotus; or, he was not heard of until he reached Azotus. The word is often used in this sense. See 1 Chronicles 29:17, margin; 2 Chronicles 29:29, margin; Genesis 2:20. See also Luke 17:18; Romans 7:10. In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus.

Azotus. This is the Greek name of the city, which by the Hebrews was called Ashdod. It was one of the cities which were not taken by Joshua, and which remained in the possession of the Philistines. It was to this place that the ark of God was sent when it was taken by the Philistines from the Israelites; and here Dagon was cast down before it, 1 Samuel 5:2,3. Uzziah, king of Judah, broke down its wall, and built cities or watch-towers around it, 2 Chronicles 26:6. It was a place of great strength and consequence. It was distant about thirty miles from Gaza. It was situated on the coast of the Mediterranean, and was a seaport. The distance which Philip had to travel, therefore, was not very great; and as Azotus lay almost directly north of Gaza, it shows that, in order to reach it, he must have parted from the eunuch, whose route was almost directly south of Gaza. It is at present inhabited by Arabs chiefly, and is by them called Mezdel. Dr. Wittman describes it at present as being entered by two small gates. In passing through it, he saw several fragments of columns, capitals, etc. In the centre of the town is a handsome mosque, with a minaret. The surrounding country is represented as remarkably verdant and beautiful. In the neighbourhood there stands an abundance of fine old olive-trees, and the region around it is fertile.

He preached in all the cities. Joppa, Lydda, Askelon, Arimathea, etc., lying along the coast of the Mediterranean.